DOCSLIB.ORG

Noachic Polemics and the Date of 2 Enoch

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Chapter 7 Noachic Polemics and the Date of 2 Enoch This investigation of Noachic polemics in 2 Enoch has several objectives. First, it intends to further illustrate the polemical nature of 2 Enoch by showing that the text represents a complicated web of arguments involving the traditions of the elevated patriarchs and prophets. Second, it will demonstrate that, as with the Adamic and Mosaic counterparts, the purpose of these polemics is to enhance the figure of the seventh antediluvian patriarch and diminish the threat of competing mediatorial characters. Third, it will show that the Noachic developments can serve as decisive proof for the early date of the Slavonic apocalypse. The investigation will try to establish that Noachic polemical developments, which deal with the issues of sacrificial practices and priestly successions, cannot be dated later than 70 C.E. since they reflect a distinctive sacerdotal situation existing at the time when the Temple was still standing. It will be demonstrated that the Noachic polemics in 2 Enoch belong to the same stream of early Enochic testimonies to the priestly-Noah tradition as those reflected in the Genesis Apocryphon and the Epistle of Enoch, written before the destruction of the Second Jerusalem Temple. Before our study proceeds to a detailed analysis of the polemics in the Slavonic apocalypse, a brief introduction to the recent research into Noachic traditions is necessary. In recent years a growing number of publications have been devoted to the Noachic traditions.1 Even though the book of Noah ————— 1 On Noachic traditions, see: M. Bernstein, “Noah and the Flood at Qumran,” in: The Provo International Conference on the Dead Sea Scrolls: Technological Innovations, New Texts, and Reformulated Issues (eds. D. W. Parry and E. Ulrich; STDJ 30; Leiden: Brill, 1999) 199–231; D. Dimant, “Noah in Early Jewish Literature,” in: Biblical Figures Outside the Bible (eds. M. E. Stone and T. A. Bergren; Harrisburg: Trinity Press International, 1998) 123–50; F. García Martínez, Qumran and Apocalyptic (STDJ 9; Leiden: Brill, 1992) 24–44; idem, “Interpretation of the Flood in the Dead Sea Scrolls,” in: Interpretations of the Flood (eds. F. García Martínez and G. P. Luttikhuizen; TBN 1; Leiden: Brill, 1998) 86–108; Fletcher-Louis, All the Glory of Adam, 33ff.; R.V. Huggins, “Noah and the Giants: A Response to John C. Reeves,” JBL 114 (1995) 103–110; H. Kvanvig, Roots of Apocalyptic: The Mesopotamian Background of the Enoch Figure and the Son of Man (WMANT 61; Neukirchen-Vluyn: Neukirchener Verlag, 1988) 242–54; J. Lewis, A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature (Leiden: Brill, 1968); G. W. E. Nickelsburg, “Patriarchs Who Worry About Their Wives: A Haggadic Tendency in the Genesis Apocryphon,” in: Pseudepigraphic Noachic Polemics 305 is not listed in the ancient catalogues of the apocryphal books,2 writings attributed to Noah are mentioned in such early materials as the Book of Jubilees (Jub 10:133 and Jub 21:104), the Genesis Apocryphon from Qumran, and the Greek fragment of the Levi document from Mount Athos.5 In addition to the titles of the lost book of Noah, several fragmentary materials associated with the early Noachic traditions have survived. Most researchers agree that some parts of the lost book of Noah “have been incorporated into 1 Enoch and Jubilees and that some manuscripts of Qumran6 preserve some traces of it.”7 A large bulk of the surviving Noachic fragments is associated with the Enochic materials. This association points to an apparent unity behind the ————— Perspectives: The Apocrypha and the Pseudepigrapha in Light of the Dead Sea Scrolls (eds. E. Chazon and M. E. Stone; STDJ 31; Leiden: Brill, 1999) 137–158; J. Reeves, “Utnapishtim in the Book of Giants?” JBL 12 (1993) 110–15; J. M. Scott, “Geographic Aspects of Noachic Materials in the Scrolls of Qumran,” in: The Scrolls and the Scriptures: Qumran Fifty Years After (eds. S. E. Porter and C. E. Evans; JSPSup 26; Sheffield: Sheffield Academic Press, 1997) 368–81; R. C. Steiner, “The Heading of the Book of the Words of Noah on a Fragment of the Genesis Apocryphon: New Light on a ‘Lost’ Work,” DSD 2 (1995) 66–71; M. Stone, “The Axis of History at Qumran,” in: Pseudepigraphic Perspectives: The Apocrypha and the Pseudepigrapha in Light of the Dead Sea Scrolls (eds. E. Chazon and M. E. Stone; STDJ 31; Leiden: Brill, 1999) 133–49; M. Stone, “Noah, Books of,” in: Encyclopaedia Judaica (Jerusalem: Keter, 1971) 12.1198; J. VanderKam, “The Righteousness of Noah,” in: Ideal Figures in Ancient Judaism: Profiles and Paradigms (eds. J. J. Collins and G. W. E. Nickelsburg; SBLSCS 12; Chico: Scholars Press, 1980) 13–32; J. VanderKam, “The Birth of Noah,” in: Intertestamental Essays in Honor of Józef Tadeusz Milik (ed. Z. J. Kapera; Qumranica Mogilanensia 6; Krakow: The Enigma Press, 1992) 213–31; Cana Werman, “Qumran and the Book of Noah,” in: Pseudepigraphic Perspectives: The Apocrypha and the Pseudepigrapha in Light of the Dead Sea Scrolls (eds. E. Chazon and M. E. Stone; STDJ 31; Leiden: Brill, 1999) 171–81. 2 García Martínez, Qumran and Apocalyptic, 24. 3 “Noah wrote down in a book everything (just) as we had taught him regarding all the kinds of medicine...” VanderKam, The Book of Jubilees, 2.60. 4 “...because this is the way I found (it) written in the book of my ancestors, in the words of Enoch and the words of Noah.” VanderKam, The Book of Jubilees, 2.123. 5 “For thus my father Abraham commanded me for thus he found in the writing of the book of Noah concerning the blood” §57. J. C. Greenfield and M. Stone, “The Aramaic and Greek Fragments of a Levi Document,” in The Testament of the Twelve Patriarchs (ed. H. W. Hollander and M. de Jonge; SVTP 5; Leiden: Brill, 1985) 465. Among other important late allusions to Noah’s writings, the Chronography of Syncellus and the Book of Asaph the Physician should be mentioned. See García Martínez, Qumran and Apocalyptic, 25 and 38. 6 Florentino García Martínez presented an in-depth reconstruction of the work. According to García Martínez, the following Qumran materials can be related to the Book of Noah: 1QapGen 1–17, 1Q19; 1Q20; 4Q534, and 6Q8. See: García Martínez, Qumran and Apocalyptic, 43–4. 7 García Martínez, Qumran and Apocalyptic, 26. 306 Polemical Developments Enoch-Noah axis. In some pseudepigraphic texts, the words of Noah often follow closely the words of Enoch. Already in the earliest Enochic materials, one can see this link between Noachic and Enochic traditions. Helge Kvanvig points out that in the Noachic traditions Noah and Enoch often appear in the same roles.8 In some Enochic writings, however, this unity of Enoch and Noah appears for some reason to be broken. These writings ignore the Enoch- Noah axis and reveal fierce theological polemics against Noah and the traditions associated with his name. One of the pseudepigraphic texts which attests to such an uncommon critical stand against Noah is the Slavonic apocalypse.9 The study now proceeds to the analysis of these polemical developments. Noah’s Sacrifices Genesis 8:20 depicts Noah’s animal sacrifice after his disembarkation. It may be the first account of an animal sacrifice on an altar found in the Bible. Although Abel’s animal offerings are mentioned in Gen 4:4, these sacrifices did not establish any significant sacrificial pattern for future generations.10 Until Noah, the Bible does not attest to any ongoing tradition of animal sacrifices. When Jubilees mentions the offerings of Adam and Enoch, it refers to them as incense sacrifices.11 Noah can thus be regarded as the originator of the official ongoing tradition of animal sacrifices. He is also the first person to have received from the Lord the commandment about blood. As Michael Stone observes, Noah’s connection to the sacrificial cult and to instructions concerning blood was not accidental.12 In 2 Enoch, however, the role of Noah as a pioneer of animal sacrificial practice is challenged by a different story. In this text one learns that immediately after Enoch’s instructions to his sons during his short visit to the earth and his ascension to the highest heaven, the firstborn son of Enoch, Methuselah, and his brothers, the sons of Enoch, constructed an altar ————— 8 Kvanvig, Roots of Apocalyptic, 117. 9 Michael Stone notes that “an extensive development of Noachic traditions is to be observed in 2 Enoch 71–72 which rewrites the story of Noah’s birth, transferring the special traditions to Melkisedek.” Stone, “The Axis of History at Qumran,” 139. 10 Stone, “The Axis of History at Qumran,” 138. 11 “On that day, as he was leaving the Garden of Eden, he burned incense as a pleasing fragrance – frankincense, galbanum, stacte, and aromatic spices....” Jub 3:27; “He burned the evening incense of the sanctuary which is acceptable before the Lord on the mountain of incense.” Jub 4:25. VanderKam, The Book of Jubilees, 2.20 and 2.28. 12 Stone, “The Axis of History at Qumran,” 138. Noachic Polemics 307 at Ahuzan,13 the place from which Enoch had been taken up. In 2 Enoch, Chapter 69, the Lord appeared to Methuselah in a night vision and appointed him the priest before the people. Verses 11-18 of this chapter describe the first animal sacrifice of Methuselah on the altar. The text says that the people brought sheep, oxen, and birds (all of which have been inspected) for Methuselah to sacrifice before the face of the Lord.14 Further, the text gives an elaborate description of the sacrificial ritual during which Methuselah slaughters with a knife, “in the required manner,” sheep and oxen placed at the head of the altar.15 It is apparent that Methuselah’s role in animal sacrificial practice conflicts with the canonical role of Noah as the originator of the animal sacrificial tradition.
Recommended publications
  • Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran

    Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran

    PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS FROM QUMRAN By ROBERT E. JONES III, B.A., M.Div. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Robert E. Jones III, June 2020 McMaster University DOCTOR OF PHILOSOPHY (2020) Hamilton, Ontario (Religious Studies) TITLE: Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran AUTHOR: Robert E. Jones III, B.A. (Eastern University), M.Div. (Pittsburgh Theological Seminary) SUPERVISOR: Dr. Daniel A. Machiela NUMBER OF PAGES: xiv + 321 ii ABSTRACT My dissertation analyzes the passages related to the priesthood, cult, and temple in the Aramaic Scrolls from Qumran. The Aramaic Scrolls comprise roughly 15% of the manuscripts found in the Qumran caves, and testify to the presence of a flourishing Jewish Aramaic literary tradition dating to the early Hellenistic period (ca. late fourth to early second century BCE). Scholarship since the mid-2000s has increasingly understood these writings as a corpus of related literature on both literary and socio-historical grounds, and has emphasized their shared features, genres, and theological outlook. Roughly half of the Aramaic Scrolls display a strong interest in Israel’s priestly institutions: the priesthood, cult, and temple. That many of these compositions display such an interest has not gone unnoticed. To date, however, few scholars have analyzed the priestly passages in any given composition in light of the broader corpus, and no scholars have undertaken a comprehensive treatment of the priestly passages in the Aramaic Scrolls.
  • Bible from Qumran Sidnie White Crawford

    Bible from Qumran Sidnie White Crawford

    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Sidnie White Crawford Publications Classics and Religious Studies 2014 The O" ther" Bible from Qumran Sidnie White Crawford Follow this and additional works at: https://digitalcommons.unl.edu/crawfordpubs This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Sidnie White Crawford Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. The "Other" Bible from Qumran by Sidnie White Crawford Where did the Bible come from? The Hebrew Bible, or Christian Old Testament, did not exist in the canonical form we know prior to the early second century C.E. Before that, certain books had become authoritative in the Jewish community, but the status of other books, which eventually did become part of the Hebrew Bible, was questionable. All Jews everywhere, since at least the fourth century B.C.E., accepted the authority of the Torah of Moses, the first five books of the Bible (also called the Pentateuch): Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Most Jews also accepted the books of the Prophets, including the Former Prophets or historical books (Joshua through Kings), as authoritative. The Samaritan community only accepted the Pentateuch as authoritative, and the Pentateuch remains their Bible today. Some parts of the Jewish community accepted the books found in the Writings as authoritative, but not all Jews accepted all of those books. The Jewish community that lived at Qumran and stored their manuscripts in the nearby caves, for example, do not seem to have accepted Esther as authoritative.
  • The Dead Sea Scrolls

    The Dead Sea Scrolls

    Brigham Young University BYU ScholarsArchive Maxwell Institute Publications 2000 The eD ad Sea Scrolls: Questions and Responses for Latter-day Saints Donald W. Parry Stephen D. Ricks Follow this and additional works at: https://scholarsarchive.byu.edu/mi Part of the Religious Education Commons Recommended Citation Parry, Donald W. and Ricks, Stephen D., "The eD ad Sea Scrolls: Questions and Responses for Latter-day Saints" (2000). Maxwell Institute Publications. 25. https://scholarsarchive.byu.edu/mi/25 This Book is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Maxwell Institute Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Preface What is the Copper Scroll? Do the Dead Sea Scrolls contain lost books of the Bible? Did John the Baptist study with the people of Qumran? What is the Temple Scroll? What about DNA research and the scrolls? We have responded to scores of such questions on many occasions—while teaching graduate seminars and Hebrew courses at Brigham Young University, presenting papers at professional symposia, and speaking to various lay audiences. These settings are always positive experiences for us, particularly because they reveal that the general membership of the Church of Jesus Christ of Latter-day Saints has a deep interest in the scrolls and other writings from the ancient world. The nonbiblical Dead Sea Scrolls are of great import because they shed much light on the cultural, religious, and political position of some of the Jews who lived shortly before and during the time of Jesus Christ.
  • BSBB9401 DEAD SEA SCROLLS Fall 2018 Dr. R. Dennis Cole NOBTS Mcfarland Chair of Archaeology Dodd Faculty 201 Rdcole@Nobts.Edu 504-282-4455 X3248

    BSBB9401 DEAD SEA SCROLLS Fall 2018 Dr. R. Dennis Cole NOBTS Mcfarland Chair of Archaeology Dodd Faculty 201 [email protected] 504-282-4455 X3248

    BSBB9401 DEAD SEA SCROLLS Fall 2018 Dr. R. Dennis Cole NOBTS Mcfarland Chair of Archaeology Dodd Faculty 201 [email protected] 504-282-4455 x3248 NOBTS MISSION STATEMENT The mission of New Orleans Baptist Theological Seminary is to equip leaders to fulfill the Great Commission and the Great Commandments through the local church and its ministries. COURSE PURPOSE, CORE VALUE FOCUS, AND CURRICULUM COMPETENCIES New Orleans Baptist Theological Seminary has five core values: Doctrinal Integrity, Spiritual Vitality, Mission Focus, Characteristic Excellence, and Servant Leadership. These values shape both the context and manner in which all curricula are taught, with “doctrinal integrity” and “characteristic academic excellence” being especially highlighted in this course. NOBTS has seven basic competencies guiding our degree programs. The student will develop skills in Biblical Exposition, Christian Theological Heritage, Disciple Making, Interpersonal Skills, Servant Leadership, Spiritual & Character Formation, and Worship Leadership. This course addresses primarily the compentency of “Biblical Exposition” competency by helping the student learn to interpret the Bible accurately through a better understanding of its historical and theological context. During the Academic Year 2018-19, the focal competency will be Doctrinal Integrity.. COURSE DESCRIPTION Research includes historical background and description of the Qumran cult and problems relating to the significance and dating of the Scrolls. Special emphasis is placed on a theological analysis of the non- biblical texts of the Dead Sea library on subjects such as God, man, and eschatology. Meaningful comparisons are sought in the Qumran view of sin, atonement, forgiveness, ethics, and messianic expectation with Jewish and Christian views of the Old and New Testaments as well as other Interbiblical literature.
  • Bible Characters Mentioned Outside the Bible (See History.)

    Bible Characters Mentioned Outside the Bible (See History.)

    Last updated: 12-Dec-2018 at 18:15 Bible chronology main page Bible Characters Mentioned Outside the Bible (See History.) © Richard P. Español in Contemporary Sources Aschmann Rick Aschmann Contents 1. Lists of Identified Individuals 2. Why are none found earlier than the kings? 2.1. The Pharaohs 2.1.1. Couldn’t we identify unnamed pharaohs based on the Egyptian king lists? 2.1.2. Can we identify the later named pharaohs? 2.2. The Four Kings of the East 2.3. Other Theories 1. Lists of Identified Individuals Many individuals mentioned in the Bible are also mentioned outside the Bible in contemporary (or fairly contemporary) archaeological sources. The following two links give a fairly complete list of these. List of biblical figures identified in extra-biblical sources 50 people in the bible confirmed archaeologically The interesting thing is that both of these sites evidently have the perspective that the Bible is not the inerrant, inspired Word of God, whereas I believe it is.1 So it might seem like such lists are not useful for the Bible-believer. On the contrary, they are quite useful: these are names that everyone can agree have been confirmed from extra-biblical sources, so they serve to confirm the reliability of the Bible in spite of having been compiled by unbelievers! If you look at the chart near the top of the first site, you can sort it from earliest to latest by clicking twice in the title of the Date (BCE) column. This chart shows that the earliest attested name (according to the compiler of this list) is Omri the father of Ahab, whose reign (and dynasty) started in 880 B.C.
  • The Qumran Collection As a Scribal Library Sidnie White Crawford

    The Qumran Collection As a Scribal Library Sidnie White Crawford

    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Sidnie White Crawford Publications Classics and Religious Studies 2016 The Qumran Collection as a Scribal Library Sidnie White Crawford Follow this and additional works at: https://digitalcommons.unl.edu/crawfordpubs This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Sidnie White Crawford Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. The Qumran Collection as a Scribal Library Sidnie White Crawford Since the early days of Dead Sea Scrolls scholarship, the collection of scrolls found in the eleven caves in the vicinity of Qumran has been identified as a library.1 That term, however, was undefined in relation to its ancient context. In the Greco-Roman world the word “library” calls to mind the great libraries of the Hellenistic world, such as those at Alexandria and Pergamum.2 However, a more useful comparison can be drawn with the libraries unearthed in the ancient Near East, primarily in Mesopotamia but also in Egypt.3 These librar- ies, whether attached to temples or royal palaces or privately owned, were shaped by the scribal elite of their societies. Ancient Near Eastern scribes were the literati in a largely illiterate society, and were responsible for collecting, preserving, and transmitting to future generations the cultural heritage of their peoples. In the Qumran corpus, I will argue, we see these same interests of collection, preservation, and transmission. Thus I will demonstrate that, on the basis of these comparisons, the Qumran collection is best described as a library with an archival component, shaped by the interests of the elite scholar scribes who were responsible for it.
  • 3161532813 Lp.Pdf

    3161532813 Lp.Pdf

    Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber/Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) · James A. Kelhoffer (Uppsala) Hans-Josef Klauck (Chicago, IL) · Tobias Nicklas (Regensburg) J. Ross Wagner (Durham, NC) 335 Loren T. Stuckenbruck The Myth of Rebellious Angels Studies in Second Temple Judaism and New Testament Texts Mohr Siebeck L T. S, born 1960; BA Milligan College, MDiv and PhD Princeton Theological Seminary; teaching positions at Christian-Albrechts-Universität Kiel, Durham University and Princeton Theological Seminary; since 2012 Professor of New Testament (with emphasis on Second Temple Judaism) at Ludwig-Maximilians-Universität München. e-ISBN PDF 978-3-16-153281-8 ISBN 978-3-16-153024-1 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum Neuen Testament) Die Deutsche Nationalibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2014 Mohr Siebeck Tübingen. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tion, translations, microfilms and storage and processing in electronic systems. The book was typeset by epline in Kirchheim/Teck, printed by Gulde-Druck in Tübingen on non- aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. Preface The present volume brings together some unpublished and mostly published (yet updated) material. The common thread that links the chapters of this book is a concern to explore the myth of rebellious angels in some of its Second Temple Jewish setting and to inquire into possible aspects of its reception, including among writings belonging to what we now call the New Testament.
  • The Watchers in Jewish and Christian Traditions

    The Watchers in Jewish and Christian Traditions

    1 Mesopotamian Elements and the Watchers Traditions Ida Fröhlich Introduction By the time of the exile, early Watchers traditions were written in Aramaic, the vernacular in Mesopotamia. Besides many writings associated with Enoch, several works composed in Aramaic came to light from the Qumran library. They manifest several specific common characteristics concerning their literary genres and content. These are worthy of further examination.1 Several Qumran Aramaic works are well acquainted with historical, literary, and other traditions of the Eastern diaspora, and they contain Mesopotamian and Persian elements.2 Early Enoch writings reflect a solid awareness of certain Mesopotamian traditions.3 Revelations on the secrets of the cosmos given to Enoch during his heavenly voyage reflect the influence of Mesopotamian 1. Characteristics of Aramean literary texts were examined by B.Z. Wacholder, “The Ancient Judeo- Aramaic Literature 500–164 bce: A Classification of Pre-Qumranic Texts,” in Archaeology and History in , JSOTSup8, ed. L.H. Schiffman (Sheffield: Sheffield Academic Press, 1990), 257–81. the Dead Sea Scrolls 2. The most outstanding example is 4Q242, the Prayer of Nabonidus that suggests knowledge of historical legends on the last Neo-Babylonian king Nabunaid (555–539 bce). On the historical background of the legend see R. Meyer, , SSAW.PH 107, no. 3 (Berlin: Akademie, Das Gebet des Nabonid 1962). 4Q550 uses Persian names and the story reflects the influence of the pattern of the Ahiqar novel; see I. Fröhlich, “Stories from the Persian King’s Court. 4Q550 (4QprESTHARa-f),” . 38 Acta Ant. Hung (1998): 103–14. 3. H. L. Jansen, , Skrifter utgitt av Die Henochgestalt: eine vergleichende religionsgeschichtliche Untersuchung det Norske videnskaps-akademi i Oslo.
  • Cain and Abel – Sermon 8Th November 2015

    Cain and Abel – Sermon 8Th November 2015

    1 Cain and Abel – Sermon 8th November 2015 Reading: Genesis 4: 1 – 26 Cain and Abel Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, 2 “With the help of the LORD I have brought forth a man.” Later she gave birth to his brother Abel. Now Abel kept flocks, and Cain worked the soil. 3 In the course of time Cain brought some of 4 the fruits of the soil as an offering to the LORD. And Abel also brought an offering—fat portions from some of the firstborn of his flock. The LORD looked with favour on Abel and his offering, 5 but on Cain and his offering he did not look with favour. So Cain was very angry, and his face was downcast. 6 7 Then the LORD said to Cain, “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” 8 Now Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him. 9 Then the LORD said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my brother’s keeper?” 10 The LORD said, “What have you done? Listen! Your brother’s blood cries out to me from the ground.
  • The Dead Sea Scrolls: Hebrew, Aramaic, and Greek Texts with English Translations

    The Dead Sea Scrolls: Hebrew, Aramaic, and Greek Texts with English Translations

    386 BOOK REVIEWS 65, n. 128:the wrongclause fromDaniel 7:9 is transcribed;it does not match the translationprovided. JohnC. Reeves WinthropUniversity RockHill, S.C. James H. Charlesworth, ed. The Dead Sea Scrolls: Hebrew, Aramaic, and Greek Texts with English Translations. Vol. 1: Rule of the Community and RelatedDocuments. Princeton Theological Seminary Dead Sea Scrolls Project.Tubingen: J. C. B. Mohr(Paul Siebeck), and Louisville: Westminster JohnKnox Press, 1994. xxiii, 185 pp. The work under review is the first volume in a series designed to be "the first comprehensiveedition of texts, translations,and introductionsto all the Dead Sea Scrolls that are not copies of the [biblical]books" (p. xi). Accordingly,we are dealing with a massive project,especially since every fragment,no matterhow small in size, is to be includedin the series. Projectdirector James H. Charlesworthhas assembleda fine andwide array of scholars(the list of contributorsto the entireproject includes forty-five names)to assist him in this undertaking. Ten volumes are planned,as follows: (1) Rule of the Communityand Related Documents (i.e., the present volume); (2) Damascus Document, War Scroll, and Related Documents; (3) Damascus Document Fragments, More Precepts of the Torah, and Related Documents; (4) Angelic Liturgy, Prayers, and Psalms; (5) ThanksgivingHymns and Related Documents; (6) Targumon Job, Pesharim, and Related Documents; (7) Temple Scroll and Related Documents; (8) Genesis Apocryphon, New Jerusalem, and Related Documents; (9) Copper Scroll, Greek Fragments, and Miscellanea; and (10) Biblical Apocrypha and Pseudepigrapha. The division of the texts into these volumesseems generallysound, but one mustquestion why the CairoGeniza text of the DamascusDocument (along with two fragments5Q12 and 6Q15) will appearin volume2, while the nine DamascusDocument fragments from Cave 4 will appearin volume 3 (this explicit informationis suppliedon p.
  • Picayune Strand State Forest Management Plan

    Picayune Strand State Forest Management Plan

    Ron DeSantis FLORIDA DEPARTMENT OF Governor Jeanette Nuñez Environmental Protection Lt. Governor Marjory Stoneman Douglas Building Noah Valenstein 3900 Commonwealth Boulevard Secretary Tallahassee, FL 32399 June 15, 2020 Mr. Keith Rowell Florida Forest Service Department of Agriculture and Consumer Services 3125 Conner Boulevard, Room 236 Tallahassee, Florida 32399-1650 RE: Picayune Strand State Forest – Lease No. 3927 Dear Mr. Rowell: On June 12, 2020, the Acquisition and Restoration Council (ARC) recommended approval of the Picayune Strand State Forest management plan. Therefore, Division of State Lands, Office of Environmental Services (OES), acting as agent for the Board of Trustees of the Internal Improvement Trust Fund, hereby approves the Picayune Strand State Forest management plan. The next management plan update is due June 12, 2030. Pursuant to s. 253.034(5)(a), F.S., each management plan is required to describe both short-term and long-term management goals and include measurable objectives to achieve those goals. Short-term goals shall be achievable within a 2-year planning period, and long-term goals shall be achievable within a 10-year planning period. Upon completion of short-term goals, please submit a signed letter identifying categories, goals, and results with attached methodology to the Division of State Lands, Office of Environmental Services. Pursuant to s. 259.032(8)(g), F.S., by July 1 of each year, each governmental agency and each private entity designated to manage lands shall report to the Secretary of Environmental Protection, via the Division of State Lands, on the progress of funding, staffing, and resource management of every project for which the agency or entity is responsible.
  • 9 the Mystical Bitter Water Trial [Text Deleted]

    9 the Mystical Bitter Water Trial [Text Deleted]

    9 The Mystical Bitter Water Trial [text deleted] 9.1 Golems as Archetypes of the Trial’s Supernaturally Inseminated Seed [text deleted] 9.2 Lilith as the First Sotah [text deleted] 9.3 Lilith and Samael as Animating Forces in Golems [text deleted] 9.4 Azazel as the Seed of Lilith No study of Lilith would be complete without a discussion of the demon Azazel. This is true because several clues in many ancient texts - including the Torah, the Zohar, and the First Book of Enoch - indicate that Azazel was the seed of Lilith. The texts further hint that Azazel was not the product of Lilith mating with any ordinary man, but rather he was the firstborn seed resulting from her illicit mating with Semjaza, the leader of a group of fallen angels called Watchers. As the seed of the Watchers, Azazel was the first born of the Nephilim, a race of powerful angel-man hybrids who nearly pushed ordinary mankind to extinction before the flood. But Azazel was much more than just a powerful Nephilim. Regular Nephilim were the products of the daughters of Adam mating with Watchers. Azazel was the product of Lilith mating with the Watchers. He is thus less human than all, and the most powerful, even more powerful than the Watchers who sired him. Azazel’s role in the Yom Kippur ceremony of Leviticus 16 indicates he is a rival to Messiah and God. This identifies Azazel as the legendary seed of the Serpent of Eden. God declared in his curse against the Serpent that this great seed would bruise the heel of Eve’s promised seed (Messiah), but Eve’s seed in turn would crush the head of the Serpent Lilith and destroy her seed.